"No; I hope not," said the man.

"Then you may be misinformed as to what he does preach," said Mr.

Ballou, mildly. "Now I think he would say, if he were here, that he did not believe nor preach as you have represented."

"But what does he believe, then?" said the stranger, somewhat earnestly.

"I think he would say that sinners are to be saved _from_ their sins, not _in_ their sins. Christ came to save the world from sin, not in sin; and furthermore we are told in the Scriptures that 'he that is dead is free from sin,' and he that is freed from sin must surely be holy, and consequently happy."

"Sir, if I may be so bold," said the stranger, after looking for a moment somewhat critically, "where do you live when at home?"

"I live in Boston, sir."

"Whose church do you attend?"

"Mr. Ballou's church, sir."

"What is your name?"

"My name is Ballou," he replied, pleasantly.

The man was of course confounded. He stammered forth some excuse; but though he listened to Mr. Ballou's kindly-meant remarks with the utmost attention, yet he was evidently very ill at ease, and, watching his opportunity, left the stage at the next stopping-place.

By careful study, aided by his natural quickness of conception and vigorous powers of mind, he had, without other a.s.sistance than that of books, acquired a practical knowledge of the Greek and Hebrew languages, which greatly a.s.sisted him in his profession, by enabling him to translate the most important pa.s.sages from the original Scriptures, and thus to throw light upon many points that had heretofore been in some degree shrouded in mystery, by the one-sided and partial translation given in our own version of the Bible. At the present day it is well known that our common translation of the Scriptures is deficient in several instances, and this too at the most important and most critical pa.s.sages. This being the case, Mr. Ballou found the power of translating for himself to be of the utmost importance as an aid to repel false argument, as well as being a matter of much personal satisfaction and enjoyment.

"At different times, and for several years," says Mr. Ballou, in reference to this subject, "I have attempted to solve peculiar pa.s.sages of Scripture, which were so difficult to understand as to lead me to question the correctness of their reading from the original. In order to do this, I have studied Greek, and have had some aid from Greek scholars and Greek lexicons, and have consulted various commentators; possessed myself of the Septuagint, or Greek Testament, and other Greek works.

With all these helps and efforts, I have been enabled to satisfy myself relative to any particular pa.s.sage. I have found but little benefit from these means in regard to the Old Testament; in respect to the New, I have often been a.s.sisted, and found that my little knowledge of Greek has been more useful. For similar ends and purposes I obtained a Hebrew Bible, lexicon, grammar, etc.; but, though I have bestowed not a little labor on the Hebrew, my other avocations and cares have prevented any great degree of proficiency, though I have experienced much aid and a.s.sistance in elucidating many points. I might say about as much of my Latin Bible, lexicon, grammar, and reader. I have made some considerable use of all these books, and have given many of my leisure hours to the Hebrew, Greek and Latin languages, but I profess to know so little of them that it is hardly worth naming; though I must acknowledge I have found them of considerable use when some arrogant disputant should think to silence me by an appeal to the original. But it is a fact that I have never met with many college-learned ministers who appeared to have retained much of their Greek, if indeed they ever had much. I think it would require no little study and observation to determine the question, which amounts to the most, the benefit which the public gain by the extra learning of their clergy, or the imposition they suffer by estimating that learning above its value."

This last reference should not be misconstrued by the reader, as conveying the idea that the subject of this biography was opposed in any way to education, or educational movements. Those who knew him best will bear ready testimony to the contrary. Indeed, his own struggles in obtaining knowledge had given him a just estimate of the true value of such conveniences as should facilitate the dissemination of intelligence far and wide. "When I look about me," he says, "and contrast the great improvements in the means for gaining knowledge,--when I behold the youth of to-day and remember the youth of my own boyhood,--I am struck with the contrast that facts present relative to education. I am also rendered thankful to a Divine Providence, which has been pleased to advance the improvement in mental culture and the facilities for learning, in an equal degree with the surprising advancements which have been accomplished in the arts and sciences. Few are so poor or lowly now that they may not enjoy the advantages of schools and able teachers, and I may add that few there are who do not avail themselves of the rich opportunity which is offered them for storing their minds with knowledge, and thus preparing themselves for useful members of society.

Half a century since, the case was very different; schools were little thought of among the poor, and children in the country could seldom be spared from home to attend those that were occasionally opened. Yet I am satisfied that the advantages which were offered at that time were even more a.s.siduously improved than they are at this period. This, however, was but natural, under the circ.u.mstances." No man put a higher estimate upon knowledge than he did, but it was useful, practical knowledge that he valued. He had no respect for mere t.i.tles and college honors. He had seen the eclat of a college diploma go further with many simple people than a sound argument or the possession of sterling wisdom would have done, and it is not surprising that the observation of such weakness should have led him to speak out, as we have seen him do in this connection. He may have felt the remark, too, which his opponents sometimes sneeringly made of him, that he never enjoyed a cla.s.sical or collegiate education.

We have a few words to say relative to this reflection. Now, we solemnly believe, and are prepared to argue, that a collegiate education would have materially detracted from his _usefulness_. A scholastic or cla.s.sic course of study seems to unfit men in a great degree for active life.

The practical too often becomes merged in the ideal, and the mind grows effeminate. A theoretical knowledge of human nature is imbibed, and we are led to contemplate our fellow-men through a false medium; for essayists write of men as they should be, but rarely as they are. Mr.

Ballou was acknowledged by all who knew him, to possess a remarkable degree of knowledge concerning human nature, but it was gathered from men, not books, from experience,--Time's free school,--not from theory.

No other kind of knowledge would have fitted him for the peculiar path he was born to pursue. A pioneer should be what he was; a follower, the roads once cleared, and the track made smooth, might, perhaps, without danger, be less practical and more imaginative. Education, to be truly useful, should be unequalled in its ability to instruct us in the things about us, and to strengthen us for the duties that lie in our path of life. The true being, end, and aim of all study should be, "to improve men in the best reason of living," while any learning that aims above the practical interests of life is comparatively unimportant. Even in the ministry,

"Church ladders are not always mounted best By learned clerks and Latinists professed."

"That learning which makes us acquainted with ourselves," says Mr.

Ballou, "with the powers and faculties of the human mind, with divine truth, which is plainly revealed, with its power on the mind and heart, with the concatenations of cause and effect, and to understand our every-day duty, which grows out of our wants and the wants of those about us, is learning of a better quality than that which only enables us to call things by different names, without giving us a knowledge of their natural qualities either for good or evil."

The main characteristic of Mr. Ballou's habit of mind was that of looking at all things in a practical point of view. The importance and real value he attached to things were deduced from his estimate of their _use_. He regarded life as made up of constantly recurring duties, and his appreciation of principles, of religion or philosophy, was carefully regulated by this standard, as to the application they bore to every-day matters.

The great end of all acquirements should be the ability to discharge more effectually our duties as men and citizens. "He who is not a better neighbor, brother, friend, and citizen," says an eminent writer, "because of his superior knowledge, may very well doubt whether his knowledge is really superior to the ignorance of the unlettered many around him." Or, to state this great truth more in brief, a man knows no more to any purpose than he practises.

CHAPTER IX.

COMMENCES THE UNIVERSALIST MAGAZINE.

On the third of July, 1819, Mr. Ballou commenced the publication of the Universalist Magazine, in connection with a practical printer,--Mr.

Henry Bowen. As usual in every enterprise wherein he embarked, he entered into the purpose and plan of the paper with all his heart, its avowed object being the more extended dissemination of the gospel of truth, and the elucidation of Christ and his mission on earth. It will be observed that in whatever new position we find the subject of these memoirs, it is secondary to, or rather in furtherance of, his Master's business; he could have entered into no other pursuit, could have been contented and happy in no other occupation. It was meat and drink to him, it was the very breath he drew, and the only great object and purpose of his life-long career.

The object of the Magazine, as stated in the editor's salutatory article, was to discuss the principles of doctrine, religion, and morality, and all articles calculated to promote improvement in these essential matters would be freely admitted into its columns. "The Universalist Magazine invites the sentiments of different denominations," says the editor, "to evince themselves to the best advantage, clothed in their most simple light, and shining in their purest l.u.s.tre, that the mind of the reader may be able to know where to bestow a justifiable preference." Those persons laboring in their minds under difficulties and doubts concerning any pa.s.sage of Scripture, were urged to communicate the same to the Magazine, where they would be publicly answered, and thus many might reap the advantage of the queries and the answer. "All articles calculated to elevate the mind to the contemplation of divine things, to reduce haughtiness, to humble pride, to exalt the Divine Being, to endear the Saviour, to cultivate piety, to admonish, to warn, or to justly rebuke, to administer comfort and consolation, will be gratefully received, and as speedily as convenient communicated to the public." These were the main objects, and this the plan of the paper, and to which the editor strictly adhered. Some of the strongest arguments in favor of universal salvation, which ever emanated from the pen of Mr. Ballou, were first printed in this paper, and the influence it exerted was too evident not to challenge the attention of both friends and foes at that period.

The Universalist Magazine was destined to attain to the most extended popularity, and proved to be of eminent service to the cause which was so ably treated upon in its columns, each number for a series of years containing an essay upon some important pa.s.sage of the holy text, with the original construction as put upon it by Mr. Ballou, besides the elaborate reviewal of numerous discourses and articles which appeared in other religious magazines, opposed to Universalism. The paper was issued weekly, and drew very largely upon his time and pen. In his editorial capacity, even as early as this period, when a systematic effort in the cause of temperance had scarcely been thought of, and the subject was seldom if ever referred to in public, we find some forcible articles from him upon this subject.

This spirit was strictly in accordance with his private life and habits.

Living at a period when it was universally customary to offer a guest or caller a gla.s.s of wine, let him come at what hour of the day he might, and when the decanters and gla.s.ses always stood invitingly upon the side-board, yet he never used ardent spirit as a beverage, never partook of it at all, even in after years, when perhaps a partial stimulant might have been of physical benefit to him, because of a fixed principle in his own mind concerning its pernicious effects. But, as we have before intimated, this temperate habit was by no means confined to ardent spirit alone; the same abstemiousness characterized his daily meal. He partook only of the simplest food, and of that sparingly. This excellent habit grew to be a second nature to him, and in all places and under all circ.u.mstances was always exercised.

In connection with essays, leading articles, reviews and sermons, which he furnished for the Magazine, he also contributed many fugitive poems to fill the poet's corner. It should be remembered that they were generally written at a few moments' warning in his sanctum, and in answer to the printer's call. All of them are, however, indicative and characteristic of the spirit and state of mind which possessed his heart. The following piece, taken at random, is a sample.

IMMORTALITY.

"That orient beam which cheers the morn, And drives the murky gloom away, Through trackless ether swiftly borne, To welcome in the infant day, Reminds me of the heavenly light, Whose rays, dispersing error's gloom, Open to man a glory bright, In a fair world beyond the tomb.

Those varying scenes of beauty fair, Which welcome in the youthful spring; The blooming fields, the fragrant air, The leafy groves and birds that sing, Remind me of that promised day, When from the dead mankind shall rise, As pure as light, and wing their way To spring eternal in the skies."

For some years Mr. Ballou continued as sole editor of the Magazine, in addition to his other writings, and the ever pressing duties of his profession. After gaining a firm footing, this publication pa.s.sed into the hands of Rev. Thomas Whittemore, an able and zealous man, who is still the editor and proprietor. Mr. Ballou continued to write for its columns regularly for more than thirty years. Mr. Whittemore has changed or added to its original t.i.tle, so that it is now known as the Trumpet and Universalist Magazine, one of the most largely circulated and popular publications in the whole denomination.

During the year 1819 and the year preceding it, Mr. Ballou had occasion to make several replies, in pamphlet form, to reviews of his sermons which he was at that time delivering before the Second Universalist Society, and which he was induced to write out and publish, by their request. The reviews here referred to were written by the Rev. Timothy Merrit, a Methodist minister of this city. In the year 1820, Mr. Ballou published a pamphlet of some length, ent.i.tled "Strictures on a published Sermon, by Dr. Channing." During this year he also compiled a collection of hymns, for the use of the denomination generally, but more especially for the convenience of the School-street Society, with which he was connected. This collection contained about _fifty_ original hymns from his own pen, and is the second book of the kind he published, the first being issued while he resided in Barnard, Vt.

It was about this period that the following incident occurred, and which we give herewith in Mr. Ballou's own words:--

"By the following anecdote it may be seen into what inconsistencies men are liable to be drawn by an intense desire to maintain favorite sentiments. I had an appointment to preach a lecture in the town of Canton, Ma.s.s., where Universalism was quite new, and where there were but few who believed it. At the time appointed I was there, and among the many who were present as hearers, was a Methodist minister, whom before I had never seen. After our introduction, he very civilly asked me if I was willing, after I got through my discourse, that he should have the liberty of offering some remarks in relation to it. I replied that I should have no objections to his having that liberty, reserving to myself the right to reply to his remarks. To this he agreed. As I knew my hearers had a.s.sembled with an expectation of hearing the doctrine of Universalism held forth, I took for my text a pa.s.sage which seemed to me a strong one in favor of the doctrine: First Tim. 2: 4,--'Who will have all men to be saved, and to come unto the knowledge of the truth.' In my discourse, I relied on the will of G.o.d as the foundation of my belief in the final salvation of all men. My sermon was lengthy, and I endeavored to strengthen my arguments, as well as I could, by many scriptures and various ill.u.s.trations, but still relied on the will of G.o.d as the foundation on which stood the superstructure I raised. When I had got through, I signified to the congregation that our worthy brother, the Methodist minister, desired to make some remarks on my discourse, and that I hoped they would candidly listen to what he had to say.

"He then rose and remarked on various points of my arguments, allowing their justness and propriety. 'But,' said he, 'as the conclusions which have been drawn in favor of the salvation of all men rest entirely on the will of G.o.d, if we can prove that G.o.d's will is not done, in many instances which may be named, it follows necessarily that the doctrine contended for may not be true.' This he then labored to make out. Now, feeling confident that he had shaken my foundation in the minds of our hearers, he proceeded to quote pa.s.sages upon which he relied to prove the endless misery of the wicked. When he had got through and sat down, I arose and told the people that I knew no better way to answer to what our brother had urged, than to allow that he had refuted the doctrine of the salvation of all men by proving the failure of G.o.d's will in many instances; and this being granted, it also must be granted that G.o.d's will in regard to the endless misery of sinners might fail of being accomplished also! This reply came so suddenly on the minds of the congregation that it brought them on their feet, and the aspect which they presented was so peculiar as to abash our brother, and induce him to say something more, which the people did not stop to hear. He then turned to me, and said that he did not mean what I had stated to the audience. I told him in reply that what I had to do with, was what he had said."

This is but an example of the various incidents, controversies, and adventures that he was constantly encountering on his frequent missions into the country; vicissitudes that taught him much of human nature, and rendered him ever prompt and ready in reply, familiarized him with various temperaments, dispositions, and phases of character, and thus enabling him to speak and act more understandingly when again a.s.sailed in a like manner, as well as to put his experience to other available use.

In the latter part of the year 1821 and the beginning of '22, Mr. Ballou pa.s.sed a considerable period in the cities of New York and Philadelphia, which places he was induced to visit by the united invitation of the several societies in these two cities. While in the latter place, he delivered eleven sermons, which the societies procured a stenographer to transcribe in short-hand, as delivered extemporaneously from the pulpit.

These sermons were published soon after in Philadelphia, making a book of two hundred pages, a second edition being published in Boston about ten years after. Mr. Ballou's manner of delivery was so distinct, his enunciation so clear, his language so impressive, that a practical short-hand writer could easily transcribe every word he uttered in a discourse. There was never any hurry, no impetuosity, no excitement that betrayed the speaker into undue haste, but, though all was tempered with warmth and zeal, still it was such admirably controlled earnestness as never to confuse the mind that followed his spontaneous utterance. We well remember when the book herein referred to was handed to him for the first time. "I am surprised," said he, "for this seems almost miraculous; here are my own words and thoughts literally as I uttered them, in living and indelible lines upon these pages, while my pen has never transcribed one letter of the matter. I might have improved this by reviewing it for the press, but, after all, _it is as G.o.d sent it_!"

Reading on, he would pause now and then to say, "I should not have remembered that I said that, if it was not so literally recalled to me."

These sermons being upon important doctrinal points and subjects, as indeed were nearly all his sermons, are of peculiar value. The book is also a very excellent sample of Mr. Ballou's extempore style of preaching, as these sermons were printed from the reporter's notes, unrevised by the author, who, indeed, did not see them until they were sent to him in Boston in book form. At the time these sermons were delivered, the churches were always crowded to their utmost capacity.

The Sabbath was not only thus occupied, but also many days and evenings of each week, the simple announcement of a meeting being quite sufficient to ensure a large and attentive audience for the occasion. In the mean time, in private circles, Mr. Ballou was forming extensive personal acquaintance with the hospitable citizens, among whom he counted some of the warmest friends in the cherished host, who continued such with him to the closing hours of his earthly career.

"The largest audience I remember to have addressed," he says, "was in Washington Garden Saloon, Philadelphia, which my friends had procured for me, finding the meeting-houses far too small to accommodate the crowds that thronged to our meetings. This hall, which will accommodate some six thousand people, was crowded to excess. On no former occasion did I ever feel more pressed with the weight of duty which lay upon me, nor a more sensible need of divine a.s.sistance. The attention of the audience, and the mult.i.tude of friendly hands which were extended to receive my adieu, seemed to speak a language which signified the approbation of my divine Master, which, to me, is far better than life."

One of the most marked peculiarities of Mr. Ballou's character was not only his almost inexpressible degree of simplicity, but his perfect self-possession, and unmoved and placid calmness, under any and all circ.u.mstances. When he arose to address an audience of thousands, as was the case above referred to, they awed him not; he would have spoken the same in a private dwelling of New Hampshire, before a few hastily a.s.sembled friends, or, with the same prophetic unction, in a barn;--the village school-house or the city church were all alike to him. When he arose to address an audience, whether of thousands or of scores, it was always with a heart so full of his theme, so lowly and humble before his Maker, that not a thought betrayed itself in action of a character to indicate that he considered _himself_ in the slightest degree, or that there was such a being as self in existence. And then, when he spoke, it was not with the adornments of rhetorical elegance, nor with a striving after effect; not one useless or unnecessary word fell from his lips; it was simplicity and impressiveness personified. Such preaching was _natural_; there was not an artificial element in it. No wonder that it produced such results; no wonder that he should witness the visible fruits of his labors ripening about him.

It was no spirit of fanaticism that created such a furore in the public to hear him, it was not _fear_ for their own good hope of salvation that brought people together in such ma.s.ses; it was not excitement, that grand agent of revival meetings generally. No; it was a far worthier influence than these; it was a desire to hear the good tidings that the preacher dispensed, as he alone could do. It was to partake of the bread of life that they came, and they were filled. He was emphatically the messenger of "peace and good will to men;" and the mult.i.tudes who came to hear the words of promise from his lips, received them as the shepherds did to whom the angels bore the glad tidings as they "watched their flocks by night."

After the departure of Christ, and the death of his immediate disciples, a darkness had crept upon the hearts and souls of mankind; faith in the boundless love of the Creator had been weakened, as belief in his vengeance strengthened, and nearly all Christian creeds were gloomy, disheartening, and repulsive. To dispel these erroneous views,--to withdraw the clouds that hid the brightness of the bow of promise,--to reveal all the priceless tenderness and love of the divine nature,--to radiate the light of hope upon a darkened world, was a task as glorious as ever fell to the lot of man. What more thrilling discoveries ever dawned upon the human intellect than those which revealed themselves to, and rewarded the prayerful search of, him of whom we write? We can easily understand how the greatness of this mission strengthened and sustained him in his arduous duties, in his daily gospel labors, in his long journeyings, in his voluminous exertions with the pen and in the pulpit. Verily the hour and the man had arrived. It mattered little that he did not spare himself, that he gave himself up wholly to his vocation; it was not destined, not designed, that he should succ.u.mb in the good fight; vigor and energy were given him to support him through all his trials, up to the very verge of a long and eventful life, when the chief end of his existence had been accomplished.

Not long subsequent to his return from this journey to New York and Philadelphia, he published a series of "_Lecture Sermons_," in one volume of four hundred pages. This book, like every one that ever emanated from his pen, had a very extensive sale, pa.s.sing through several large editions, and still finds a ready market. These "Lecture Sermons" give, like the "Treatise on Atonement," an evidence of the fact that the author was always working in new veins of thought. He was not one contented to follow in the beaten track of others; his motto from the outset was _progress_; and each new work that emanated from his pen and comprehensive mind, gave fresh token of research and discovery. Not long after the issuing of the "Lecture Sermons," he published another book, ent.i.tled "_Select Sermons upon Important Pa.s.sages_," making a book of three hundred and fifty pages. Like the previous work, this book is peculiarly characteristic of its author, and treating, as it does, upon deeply interesting and doctrinal points, it has found a wide circulation. These books are distinguished alike for patient research, wise reflections, deep penetration, and the soundness of their moral influence. The last work has pa.s.sed through seven editions.

Mr. Ballou was frequently heard to remark, that if we would reason in reference to the divine economy as we do concerning other matters, we should soon discard many of the false notions which do so much towards enshrouding our spirits in darkness, and thus preventing our progress towards the goal of gospel truth. In ill.u.s.tration of this, we subjoin the following anecdote, in his own words, as furnished for the Universalist Magazine at the time of its occurrence. It happened to him while on a journey from Boston to Watertown, New York, in the year 1824.